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TALKING  POINTS 
FOR  WORKERS 


CHINA 


By 


Prof.  Lewis  Hodous 
and  otkers 


Centenary  Celebration  of  Metkodist  Missions 
Columbus,  Obio 
1919 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 
Columbia  University  Libraries 


https://archive.org/details/chinaOOhodo 


FOREWORD 

The  most  important  thing  for  the  American 
stewards  to  keep  in  mind  is  their  attitude  to- 
ward the  Chinese  stewards.  The  Chinese  are 
not  a race  of  laundry  men,  as  is  often  supposed 
in  America.  All  of  the  Chinese  who  will  be  in 
the  China  building  at  Columbus  are  from  high- 
class  families;  some  of  them  from  the  best  fam- 
ilies in  China.  Nearly  all  are  graduates  of  Am- 
erican Universities  or  are  now  students  in  the 
Universities. 

During  the  month  that  the  Chinese  students 
will  be  in  intimate  daily  contact  with  the  Ameri- 
can young  people  in  the  building,  they  will  re- 
ceive their  impression  of  what  Christianity  is  in 
America.  I am  particularly  anxious  that  the 
American  stewards  keep  in  mind  constantly 
that  they  are  interpreting  Christ  to  the  Chinese. 
I cannot  stress  this  too  strongly.  These  Chinese 
will  go  back  to  their  own  country  to  be  leaders, 
and  it  is  not  at  all  unlikely  that  during  those 
weeks  at  Columbus  they  may  receive  an  impres- 
sion that  will  affect  their  whole  lives. 

We  are  anxious  to  make  the  China  building 
the  best  possible,  and  this  can  only  be  done  if 
perfect  harmony  and  co-operation  prevail  among 
the  workers. 


JOHN  GOWDY. 


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CHINA 


PART  I 

A SURVEY  OF  GENERAL  CONDITIONS 
THE  SETTLEMENT  OF  CHINA 

The  population  of  China  has  been  variously- 
estimated  at  from  331,000,000  to  400,000,000 — 
almost  one-quarter  of  the  inhabitants  of  the 
globe.  The  present  type  of  Chinese  are  not  indi- 
genous, as  commonly  supposed ; they  occupied  the 
central  part  of  the  country  and  from  that  spread 
out  toward  the  coast  and  toward  the  western 
mountains,  to  which  place  they  drove  the  aborig- 
ines before  them.  The  native  inhabitants  were 
a pastoral  people;  the  newcomers  were  an  agri- 
cultural people. 

Agriculture 

China  is  primarily  an  agricultural  country, 
and  in  the  north  produces  great  quantities  of 
wheat,  barley,  maize,  and  millet,  while  in  the 
south  and  center  of  the  country,  large  quantities 
of  rice,  sugar,  and  indigo  are  grown.  In  these 
latter  regions,  also,  a great  amount  of  cotton  and 
silk  is  produced.  Twenty-seven  per  cent  of  all 
the  raw  silk  in  the  world  comes  from  China. 

Minerals 

China  is  especially  rich  in  minerals;  there  are 
great  quantities  of  coal,  both  hard  and  soft,  iron, 
copper,  and  tin.  The  province  of  Yunnan  in  the 
southwest  has  been  called  one  of  the  richest  cop- 
per districts  in  the  world.  Chinese  tea  is  also 
justly  famous  and  is  still  grown  in  great  quan- 
tities, being  exported  chiefly  to  Great  Britain  and 
Russia. 


3 


Wild  Life 

The  immense  size  of  the  country  with  its  great 
differences  in  climate  leads  to  a corresponding 
variety  of  fauna  and  flora.  Elephants  are  found 
only  in  the  southwest,  but  tigers  are  in  several 
provinces.  The  camel  is  found  wild  in  northern 
Thibet.  Leopards,  bears,  horses,  deer,  antelopes, 
sheep,  and  boars  are  also  part  of  the  wild  life 
of  China.  Valuable  furs  are  exported  from  North 
and  West  China,  such  as  the  white  hare,  the 
black  fox,  marmot,  marten,  ermine,  sable,  and 
otter. 

Fruits 

Owing  to  the  various  kinds  of  climate,  there 
is  also  a great  variety  of  fruits:  pears,  apples, 
apricots,  bananas,  cherries,  chestnuts,  dates,  figs, 
grapes,  guavas,  lemons,  leechees,  loquats,  man- 
goes, melons,  mulberries,  oranges,  peaches, 
strawberries,  persimmons,  plums,  pomegranates, 
pomelos,  and  raspberries. 

Old  China  to  New  China 

During  recent  years  there  has  been  a great 
change  in  the  kind  of  imports  being  sent  from 
America  to  China.  There  has  been  a large  in- 
crease in  machinery  and  electrical  apparatus  put 
into  use,  and  the  significance  of  this  change  will 
be  apparent  to  anyone ; China  has  definitely 
turned  her  face  away  from  the  past  and  is  eagerly 
seeking  the  best  results  of  our  western  civiliza- 
tion. 

The  transition  period  from  Old  China  to  New 
China  is  one  of  extreme  political  unrest,  however. 
The  civil  war  between  the  North  and  the  South  is 
the  outstanding  feature  of  it.  The  situation  was 
a strange  one.  For  instance,  at  Peking  the  con- 
servative republican  government  was  function- 


4 


ing,  while  at  Canton  the  old  Parliament  was 
claiming  to  be  the  only  genuine  authority. 
Armies  were  marching  and  counter-marching 
across  Szechuan,  Hunan,  and  Fukien,  pillaging 
the  people  while  bandits  were  robbing  the  coun- 
tryside. In  the  province  of  Shantung  alone  it  is 
estimated  that  30,000  armed  organized  bandits 
were  terrorizing  the  people.  While  the  war  is 
ostensibly  carried  on  between  the  conservative 
North  and  the  radical  republicans  of  the  South, 
it  is  really  between  the  selfish  military  governors 
who  do  not  represent  the  people  but  who  hope  to 
increase  their  power  and  prestige  and  add  to 
their  private  possessions. 

Trade 

In  spite  of  the  bandits  and  revolutionists,  the 
trade  of  China  has  increased.  Between  1917  and 
1918  the  exports  of  America  to  China  have  risen 
from  thirty-seven  to  forty-three  million  gold 
dollars,  and  imports  from  one  hundred  and  five 
to  one  hundred  and  sixteen  millions.  There  are 
now  two  hundred  and  six  American  firms  out  of 
about  seven  thousand  doing  business  in  China. 

Railroads 

Railroad  building  has  been  a great  factor  in 
the  increase  of  trade.  The  development  of  the 
railroads  has  had  a strong  influence  in  the  period 
of  change.  Recently  the  section  of  the  Canton- 
Hankow  Railway  between  Wuchang  and  Chang- 
sha was  opened  to  traffic.  This  will  do  more  to 
weld  the  North  and  the  South  than  the  victory 
of  either  side. 

Opium 

This  military  government  and  the  unsettled 
condition  of  the  country  favored  the  revival  of 


5 


the  opium  trade  and  the  planting  of  the  poppy. 
The  opium  traffic  was  stopped  in  March,  1917, 
with  considerable  stocks  of  opium  left  in  the 
hands  of  the  Opium  Combine.  The  government 
planned  to  sell  this  through  a syndicate  with  a 
view  to  acquiring  money  to  carpr  on  war  and 
benefit  certain  men  connected  with  the  govern- 
ment. Pressure  was  brought  to  bear  to  such  an 
extent,  however,  that  in  January,  1919,  $20,- 
000,000  worth  of  opium  was  destroyed  by  offi- 
cial order. 

China  in  the  World  War 

China  declared  war  against  Germany  and 
Austria-Hungary  because  she  had  confidence  in 
the  United  States.  She  was  to  supply  labor  and 
materials.  The  question  of  military  assistance 
was  left  in  abeyance.  The  civil  war,  the  per- 
vasive German  propaganda  and  intrigue,  the  deep 
ignorance  of  the  moral  issues  of  the  war  on  the 
part  of  the  mass  of  the  Chinese  have  made  her 
conduct  somewhat  unsatisfactory.  Still  the  Chin- 
ese did  their  bit.  They  supplied  about  200,000 
coolies  for  work  behind  the  Western  front.  They 
subscribed  to  the  Liberty  Loans  and  made  con- 
tributions to  the  Red  Cross  and  War  Work.  In 
the  last  War  Work  Drive  $1,200,000  (Mex.) 
(about  $1,000,000)  came  from  China. 

War  Loans 

The  crop  of  poppy  was  exceeded  only  by  the 
crop  of  loans  to  carry  on  the  war.  It  is  difficult 
to  learn  how  many  loans  were  contracted  from 
Japan.  One  estimate  places  the  figure  at  228,- 
430,000  Yen  (about  $114,000,000)  between  the 
years  1914  and  1918.  In  each  case  valuable  nat- 
ural resources  were  pledged  and  the  money  used 
without  super\dsion. 


6 


Floods 

Disastrous  floods  in  the  Province  of  Chihli 
affected  3,000,000  people.  The  American  Red 
Cross  contributed  $200,000  for  flood  relief.  This, 
with  the  contributions  raised  in  China,  was  used 
to  build  dykes  and  roads.  The  road  between 
Peking  and  Tungchow  will  be  a monument  to 
the  earnest  workers.  American  engineers  have 
begun  surveys  on  the  southern  section  of  the 
Grand  Canal  which  will  improve  the  usefulness 
of  this  waterway  and  decrease  the  danger  from 
floods  in  that  district.  An  American  company 
will  carry  out  the  plans  of  conservation. 

The  Cost  of  Living 

Prices  have  gone  up  rapidly  in  China  and  sil- 
ver has  reached  phenomenal  heights.  The  pur- 
chasing power  of  the  American  dollar  is  only 
forty  per  cent  of  what  it  was  in  1914. 

The  Pneumonic  Plague 

In  the  early  part  of  1918,  the  pneumonic 
plague  broke  out  in  Mongolia  and  entered  China 
by  way  of  Shansi.  There  were  a few  cases  as 
far  south  as  Nanking.  The  energetic  action  of 
western-trained  Chinese  physicians  and  their 
missionary  colleagues  saved  China  and  the  world 
from  this  dreadful  scourge. 

The  New  President 

On  September  4th,  1918,  Hsii  Shih  Chang  was 
elected  President  by  a large  majority  of  the 
newly-elected  parliament  at  Peking.  He  was  in- 
augurated on  October  10th.  While  President 
Hsu  belongs  to  the  conservative  party,  he  is  a 
peace  man.  He  has  outlined  a policy  which  in- 
cludes the  union  of  China,  establishment  of  con- 


7 


stitutional  law,  relieving  the  present  financial 
chaos,  relating  the  central  government  to  the 
provinces,  and  promoting  commerce  and  industry. 
It  is  to  be  hoped  that  the  legal  question  arising 
out  of  his  election  by  a parliament  which  does 
not  represent  the  whole  country  may  be  satisfac- 
torily settled.  The  election  of  the  Vice-President 
has  thus  far  been  postponed,  probably  with  a 
view  of  electing  a southerner  to  the  post  and  thus 
bringing  about  union  between  the  two  sections. 

There  are  signs  of  peace  in  China.  Perhaps 
the  greatest  stimulus  to  peace  is  the  peace  con- 
ference at  which  China’s  representatives  will 
stand  for  a united  country.  The  Allies  and  the 
United  States  are  turning  their  attention  to 
China  more  earnestly  because  of  the  danger  of 
Bolshevism  and  German  intrigue  through  Siberia. 


8 


PART  II 


THE  RELIGION  OF  THE  CHINESE 
By  Lewis  Hodous 

DEFINITION 

The  Chinese  speak  of  the  three  religions  or 
teachings:  Confucianism,  Buddhism,  and  Tao- 
ism. The  Chinese  also  say,  “The  three  teachings 
are  one  teaching.”  Under  the  diversity  they  rec- 
ognize the  unity.  To  the  Chinese,  religion  is  the 
means  to  attain  certain  ends:  food,  prosperity, 
progeny,  old  age,  immortality,  personal  peace, 
satisfaction,  stability  of  the  family,  society  and 
the  state.  The  ends  are  to  them  important,  the 
ritual  and  the  dogma  less  important.  Religion 
is  not  personal  to  any  extent,  but  social.  It  is 
reduced  to  custom  which  is  performed  in  order 
to  attain  these  ends. 

Animism 

Underlying  the  three  teachings  is  animism. 
Animism  is  that  stage  of  culture  in  which  men 
believe  that  the  objects  which  help  or  hinder 
them  in  their  struggles  for  existence  are  ani- 
mated just  as  they  are  themselves.  The  early 
Chinese  regarded  nature  and  many  of  its  objects 
as  animated.  The  grain  which  sprang  out  of  the 
ground  with  the  return  of  spring;  the  great  ani- 
mals which  awakened  in  spring;  the  quail  which 
seemed  to  bring  the  summer ; the  tiger  who 
preyed  upon  them  in  the  fall;  the  mountains 
which  produced  winds  and  rains;  the  sky  which 
covered  them  all  with  its  dome — all  these  were 


9 


regarded  as  living  beings  who  were  able  to  help 
or  oppose  them.  In  the  early  days  there  were  no 
temples,  and  the  images  in  so  far  as  they  existed, 
were  like  the  object  worshiped.  The  sun  image 
was  round  resembling  a wheel. 

They  attempted  to  win  favor  from  these  forces 
by  employing  magical  means.  They  imitated  the 
processes  of  planting  and  harvesting,  and  rain 
and  thunder.  At  the  winter  solstice  they  dug  up 
the  ground,  sprinkled  it,  and  kindled  lanterns 
above  it.  In  this  way  they  hoped  to  assist  the 
sun  to  come  back  and  to  help  nature  to  send  rain. 
At  the  vernal  equinox  they  changed  the  fire  so 
as  to  bring  back  the  spring  sun.  Their  aim  was 
to  harmonize  their  actions  and  ceremonies  with 
the  nature  of  the  force  which  they  wanted  to 
employ  so  that  they  would  obtain  what  they  de- 
sired. 

This  animism  survives  in  the  popular  religion 
today.  The  ceremonies  are  magical,  though  now- 
a-days  they  are  performed  because  of  habit  and 
the  fear  of  the  consequences  if  they  should  be 
omitted. 

Taoism 

The  founder  of  Taoism  was  Laotze,  b.  601  B. 
C.  Taoism  is  a development  of  primitive  anim- 
ism. It  derives  its  name  from  the  word  tao 
which  means  the  way  or  road,  and  in  Taoism  de- 
notes the  power  behind  nature  and  its  phenom- 
ena. The  Taoists  believe  that  this  Tao  is  the 
creator  of  all,  and  is  silent,  impartial,  loves  all 
beings,  and  rules  all. 

Taoist  Practices 

The  Taoists  tried  to  imitate  the  Tao.  Accord- 
ingly they  retired  into  the  mountains  and  there 
practiced  inaction  and  tacituniity.  They  be- 
lieved that  if  they  could  be  as  quiet  as  the  great 


10 


trees,  they  could  make  connection  with  the  source 
of  life  and  live  to  an  old  age.  They  practiced 
breathing  because  they  believed  that  the  air  con- 
tained the  positive  living  principle  and  the  more 
they  inhaled  the  more  life  they  had.  They  also 
performed  various  exercises  for  the  purpose  of 
prolonging  life.  They  spent  much  time  gather- 
ing medicinal  herbs  which  would  prolong  life. 

Their  Purpose 

These  men  practiced  these  things  with  two  ends 
in  view.  They  wanted  longevity  and  immortality, 
also  power  to  work  miracles,  but,  especially,  to 
discover  the  medicine  of  immortality,  and  to  be 
enabled  to  control  nature  so  as  to  bring  good 
harvests  and  drive  away  calamities  from  men. 
They  early  believed  that  these  hermits  would  go 
into  the  Western  Paradise  in  the  high  mountains 
of  central  Asia,  presided  over  by  the  Queen  of 
the  West.  Here  there  was  a peach  tree  which 
bore  fruit  conferring  immortality. 

Their  Influence 

These  men  were  the  founders  of  medicine  and 
the  pioneers  in  the  knowledge  of  nature.  They 
kept  alive  an  interest  in  the  other  world.  Later 
their  practices  degenerated  into  various  magic 
tricks  to  control  nature  and  men.  Their  suc- 
cessors live  in  monasteries  to  this  day. 

Confucianism 

Confucius  551-479  B.  C.  Confucius  gathered 
the  best  of  the  past  and  so  embodied  it  that  later 
ages  have  slowly  elevated  him  in  order  that  he 
might  become  a pattern  to  succeeding  ages. 

Confucius  believed  in  Heaven,  and  in  a semi- 
personal being,  who  created  all,  rules  over  all, 
and  who  is  both  impartial  and  equitable.  Heaven 


11 


has  endowed  man  with  five  virtues:  benevolence, 
justice,  propriety,  wisdom,  and  sincerity.  These 
virtues  are  practised  in  five  relationships, — 
namely,  prince  and  subject,  father  and  son,  hus- 
band and  wife,  elder  brother  and  younger  brother, 
friend  and  friend.  The  emperor  is  to  show  benev- 
olence and  the  subject  loyalty.  The  father  is  to 
show  sympathy,  the  son  filial  piety  or  submis- 
sion, the  husband  justice,  the  wife  obedience, 
the  elder  brother  mildness,  and  the  younger 
brother  submission,  and  the  friends  are  to  be 
governed  by  sincerity. 

The  Motives 

Confucius  appealed  to  three  main  motives.  Do 
right  because  it  is  according  to  the  nature  of 
things,  the  way  of  Heaven.  Do  right  because 
you  will  receive  a reward  and  will  be  punished 
for  wrong  doing.  Do  right  because  your  descend- 
ants will  reap  the  benefit. 

The  Ideal 

Confucius  not  only  gave  dry  maxims,  he  held 
up  the  concrete  ideals  of  Yao,  Shun,  and  Wen 
Wang,  emperors  of  antiquity  who  were  paragons 
of  virtue.  His  ideal  was  not  in  the  future,  but 
in  the  past. 

Confucianism  as  a Religion 

Confucianism  was  not  only  an  ethical  system, 
it  was  the  state  religion.  The  Emperor,  as  a son 
of  Heaven,  worshiped  Shangti,  the  God  of  Heaven, 
and  also  earth,  stars,  mountains,  seas,  rivers,  and 
imperial  ancestors.  Each  official  worshiped  gods 
according  to  his  rank.  Every  possible  natural 
and  human  deity  was  worshiped  at  stated  times. 
During  the  period  of  the  republic,  the  worship 


12 


of  Confucius,  Kwanti  and  Yueh  Fei,  two  war 
gods,  and  the  heroes  who  died  during  the  revolu- 
tion has  been  continued.  The  other  deities  have 
been  neglected. 

The  Purpose  of  Confucianism 

The  inner  purpose  of  Confucianism  was  to  keep 
the  family  stable,  to  keep  society  normal,  and  the 
state  on  the  foundations  laid  in  antiquity.  In 
doing  this  it  relied  on  the  control  of  the  indi- 
vidual by  the  group. 

Ancestor  Worship 

This  is  a part  of  Confucianism.  It  is  perpetu- 
ated by  two  main  motives.  The  Chinese  believe 
that  a happy  immortality  consists  in  having  de- 
scendants, who  make  this  immortality  endurable 
by  supplying  offerings  of  food.  They  also  be- 
lieve that  the  ancestors  have  it  in  their  power 
to  harm  or  to  bless  their  descendants.  The 
blessing  or  punishments  depend  upon  the  rever- 
ence and  offerings  given  to  the  dead.  The  wor- 
ship of  ancestors  has  held  the  Chinese  family 
together  unchanged  to  any  extent  through  sev- 
eral thousand  years. 

Buddhism 

This  came  to  China  officially  in  65  A.  D.  In 
61  A.  D.  Ming  Ti,  the  Emperor,  had  a dream  in 
which  he  saw  a large  golden  image.  His  min- 
isters told  him  that  this  was  the  Sage  of  the  West ; 
so  he  sent  an  embassy  to  India.  His  envoys  re- 
turned from  India  in  65  A.  D.  with  two  priests 
of  the  Buddhist  religion  and  a number  of  the 
Buddhist  classics. 

At  first  the  new  religion  made  slow  progress. 
Not  until  335  A.  D.  were  Chinese  permitted  to 


13 


become  monks.  During  the  disunion  period  in 
China,  between  221  A.  D.  and  618  A.  D.,  Bud- 
dhism became  very  strong. 

At  present  Buddhism  is  not  a virile  religion 
in  China.  Its  monasteries  and  pagodas  are  be- 
lieved to  have  control  over  the  wind  and  water 
influences  of  the  regions  in  which  they  are 
located.  They  are  resorted  to  by  pious  pilgrims. 

The  Buddhists  introduced  the  idea  of  the 
Western  Paradise  to  which  good  people  go  after 
death.  They  also  brought  with  them  a well  de- 
veloped idea  of  a Hell  in  which  people  are  punished 
for  their  sins.  After  such  punishment  they  may 
be  reborn  as  animals,  lepers,  criminals,  poverty- 
stricken  people,  or  as  good  men.  Buddhism  con- 
cerns itself  with  masses  for  the  dead.  The  pur- 
pose of  these  is  to  save  men  from  Hades. 

Buddhism  has  cast  a gloom  of  pessimism  and 
world  weariness  over  China.  It  has  not  been  a 
good  influence  in  religion,  morals,  or  in  other  de- 
partments of  life.  Even  in  art  it  has  had  a de- 
pressing effect  because  of  the  pessimism  and 
world  weariness  which  it  has  introduced. 


Mohammedanism 

Mohammedanism  came  to  China  in  the  latter 
part  of  the  ninth  century  as  traders,  some 
through  Central  Asia,  and  some  by  sea  to  Can- 
ton. Their  present  number  has  been  estimated 
as  being  from  four  to  twenty-two  million.  They 
are  found  mostly  in  the  northwestern  and  south- 
western part  of  China,  though  there  are  mosques 
in  many  of  the  large  cities.  Peking  has  thirty- 
two  mosques.  Near  the  mosque  is  usually  a 
school  where  children  are  taught  Mohammedan 
books.  The  Mohammedans  have  adopted  Chinese 
customs  to  some  extent.  The  women  bind  their 
feet. 


14 


In  1917  Dr.  Samuel  M.  Zwemer,  a missionary 
to  Arabia,  visited  China  and  stirred  up  a new 
interest  in  the  work  among  the  Mohammedans 
there.  The  China  Continuation  Committee  is 
preparing  literature  for  them.  Several  mission- 
aries are  making  special  preparations  to  bring 
the  Gospel  to  them.  It  is  hoped  that  some  one 
will  be  found  to  act  as  general  secretary  for  this 
work  in  China.  A few  Mohammedans  have  joined 
the  Christian  Church.  One  of  their  own  writers 
says  about  them  that  the  tenets  of  their  religion 
are  obscure,  their  learning  not  up  to  date,  their 
mullahs  not  zealous,  and  their  adherents  not 
earnest.  They  are  striving  to  fit  their  religion 
to  the  new  age. 


Popular  Religion 

This  is  a mixture  of  all  the  religions.  It  is 
perhaps  the  saddest  part  of  all.  It  has  many 
gods  and  the  people  wander  from  one  to  another 
to  obtain  what  they  desire.  Every  locality,  every 
class,  and  guild  has  one  or  more  guardian  deities. 
These  are  not  only  invoked,  but  often  compelled 
by  magical  means  to  grant  what  the  worshiper 
wants.  In  time  of  drouth  the  gods  are  dragged 
out  into  the  hot  sun  to  make  them  feel  the  in- 
tensity of  the  heat. 


Evaluation  of  the  Religions 

1.  They  are  mostly  local  and  cultivate  local 
loyalties  only. 

2.  They  are  not  concerned  with  the  individual 
but  with  the  group. 

3.  They  minister  to  physical  necessities. 

4.  They  tend  to  keep  unchanged  the  old  evils 
of  non-Christian  society. 

5.  They  do  not  build  up  personality. 


15 


6.  They  do  not  strengthen  human  brother- 
hood, whether  national  or  international. 

7.  They  do  not  relate  men  to  God. 

8.  They  do  not  give  power  for  the  life  which 
a man  must  live  in  the  new  day. 

CHRISTIANITY 


Nestorians 

Nestorian  Christianity  was  brought  to  China  in 
634  by  a Syrian  monk,  Alopun.  It  did  not  make 
much  impression  because  it  was  not  backed  by  a 
strong  Christian  civilization,  and  was  not  suffi- 
ciently superior  to  the  Chinese  religion,  also,  be- 
cause the  Mohammedans  destroyed  its  home  base. 

Roman  Catholics 

First  stage  of  the  Roman  Catholic  work  in 
China  was  as  early  as  the  fourteenth  century. 
Many  converts  were  made,  but  they  were  soon 
dispersed.  The  second  stage  was  the  work  of 
Ricci  in  1583.  The  third  stage  began  in  1842. 

Protestant  Missions 

These  began  when  Dr.  Robert  Morrison  landed 
at  Canton  in  1807. 

First  Period,  1807-1842 — the  End  of  the  Opium 
War 

China  was  not  open  to  missionaries.  The  work 
consisted  of  translating  the  Bible,  tracts,  books, 
and  work  among  the  Chinese  in  Siam  and  the 
Strait  Settlements. 

Second  Period,  1842-1860 

Five  ports  were  opened  and  missionaries 
could  carry  on  work  within  a short  distance  of 
these  ports.  There  were  few  converts. 


16 


1861-1895 


In  1860,  according  to  treaty,  missionaries  were 
allowed  to  work  in  all  parts  of  China,  purchase 
land,  build  houses  and  churches.  Still  the  Chin- 
ese were  not  receptive  and  the  work  was  slow. 
In  1893  there  were  only  55,093  Christians. 

1896 — The  Era  of  Expansion 

Christianity  has  312,970  communicants,  a con- 
stituency which  contributed  $1,662,348  in  United 
States  currency  for  church  work  and  Christian 
education.  This  should  be  multiplied  by  ten  to 
get  the  proper  relation  to  our  money  and  its 
purchasing  power.  Men  and  women  of  the 
higher  classes  are  now  being  reached.  The 
churches  unite  in  a nation-wide  week  of  evan- 
gelism during  the  first  month  of  the  Chinese  New 
Year.  Last  year  150,000  church  members  took 
part  and  it  is  estimated  that  they  led  about 
75,000  to  become  inquirers  in  the  churches.  The 
Religious  Tract  Society  sold  255,000  tracts  printed 
for  this  campaign. 

They  have  formed  several  large  union  churches. 
The  Methodists  have  a strong  church  well  dis- 
tributed in  China,  numbering  64,326.  The  An- 
glicans, the  American  Episcopal,  and  the  Church 
of  England  in  Canada  have  formed  a union 
church.  The  Presbyterians  of  all  divisions  have 
formed  a provisional  general  assembly,  and  are 
planning  to  unite  with  the  churches  of  the  Lon- 
don Mission  and  the  American  Board.  The  Luth- 
erans are  planning  a union  church. 

A Federation  of  Churches 

It  is  hoped  that  a Church  Federation  may  be 
organized  to  include  all  churches  ready  to  join 
with  it.  If  such  a union  is  consummated,  it  will 
have  a church  membership  of  102,780,  well  dis- 


17 


tributed  throughout  China.  This  will  enable  the 
different  churches  to  co-operate  in  local  and  prov- 
incial matters  as  well  as  along  national  lines  and 
do  away  with  the  isolation  which  has  arrested  the 
development  of  the  churches.  Such  a Federa- 
tion will  discover  and  train  Chinese  leaders  with 
a national  vision  to  lead  the  church  out  of  its 
provincialism  into  a larger  life. 

The  First  Chinese  Bishop 

The  consecration  of  the  first  Chinese  Bishop 
of  the  Anglican  Church,  Archdeacon  Tsae  Seng 
Sing,  to  be  assistant  to  the  Bishop  of  Chekiang, 
took  place  in  the  new  Anglican  Church  at  Shang- 
hai. The  impressive  ceremony  marks  a new  era 
in  mission  work  in  China.  The  successful  home 
mission  carried  on  by  the  Chinese  of  the  Angli- 
can Church  of  China  in  the  province  of  Shensi 
has  increased  the  earnestness  of  the  laity  and 
broadened  their  vision. 

The  Chinese  of  all  denominations  are  uniting 
in  sending  a company  of  men  and  one  of  women 
to  Yunnan  to  start  a home  mission  work  to  be 
supported  by  Chinese.  The  churches  are  uniting 
in  the  large  cities  in  establishing  play  grounds, 
giving  lectures  on  sanitation,  and  conducting 
evangelistic  services.  The  missions  have  formed 
forty-seven  union  institutions.  Over  fifty  per 
cent  of  the  Theological  students,  and  over  forty 
per  cent  of  collegiate  students  are  studying  in 
union  institutions. 

The  China  Continuation  Committee 

The  China  Continuation  Committee,  consisting 
of  65  members — one-third  of  whom  are  Chinese, 
unites  all  the  missions  in  China.  It  gathers  mis- 
sion statistics;  promotes  evangelism  through  its 
evangelistic  secretary;  represents  the  churches 


18 


in  such  matters  as  the  protests  against  the  im- 
portation of  morphine  and  the  attempt  of  the 
Brewers’  Association  to  establish  a large  brewery 
in  China;  studies  various  questions  such  as  an- 
cestor worship,  polygamy,  and  promotes  the  pro- 
duction of  good  literature. 


The  New  Force  of  Education 

Christian  Education  has  been  growing  in 
power.  There  is  now  a strong  Chinese  Christian 
Education  Association  with  two  foreign  secre- 
taries and  a good  periodical.  Affiliated  with  it 
are  nine  district  associations  which  cover  the 
whole  of  China.  These  Associations  have  pro- 
moted uniform  language  classes  with  about  200 
missionaries  enrolled  as  students.  They  have 
done  much  to  adapt  Western  education  to  the 
Chinese.  In  1916,  there  were  in  Christian  Schools 
in  China,  181,166  pupils  of  all  grades  and  the 
Chinese  contributed  $1,032,917  (Mex.),  or  about 
$600,000  toward  Christian  Education. 


The  New  Phonetic  Writing 

The  large  illiteracy  of  the  church  members  has 
been  a matter  of  deep  concern  to  church  leaders. 
Although  the  literacy  of  the  church  members  is 
higher  than  that  of  the  same  class  of  people  out- 
side of  the  church,  it  is  estimated  that  as  high 
as  fifty  to  seventy  per  cent  of  the  church  mem- 
bers in  certain  sections  cannot  read.  The  Chinese 
government  has  now  devised  a system  of  phonetic 
writing.  This  is  written  in  the  same  way  as 
the  old  characters,  but  is  much  simpler.  The 
ordinary  farmer  or  laborer  can  learn  it  in  a 
month.  A student  can  pick  it  up  in  a few  hours. 
The  government  schools  are  teaching  it  and  the 
missionaries  in  the  Mandarin  speaking  areas 


19 


have  taken  it  up.  It  gives  the  Christians  a new 
weapon  and  direct  access  to  the  minds  of  millions 
of  people  whom  heretofore  they  were  unable  to 
reach  by  the  simplest  literature. 

An  Evangelizing  Campaign 

The  evangelistic  campaign  conducted  by  Mr. 
Buchman  and  Dr.  Eddy  in  twelve  large  cities 
had  for  its  object  to  lead  prepared  men  to  make 
a decision  for  Christianity  and  become  active 
church  members.  It  was  a movement  from  the 
churches  to  win  men  by  friendship  and  personal 
work.  At  Canton  four  hundred  Chinese  Chris- 
tian workers  brought  in  eight  hundred  non- 
Christian  friends. 

One  of  the  indirect  results  of  this  campaign  was 
the  launching  of  two  movements  which  may  have 
large  significance  in  the  church  and  national  life 
of  China — Dr.  Cheng,  of  the  China  Continuation 
Committee,  David  Yui  of  the  Y.  M.  C.  A.,  Mr.  Hsu 
Chien,  former  Vice-Minister  of  Justice  in  Peking, 
Dr.  Mary  Stone,  and  Bishop  Roots,  in  all  number- 
ing about  one  hundred  and  thirty,  met  at  Lily 
Valley.  This  conference  decided  to  raise  $20,000 
(Mex.)  in  order  to  conduct  a press  campaign  to 
aid  in  bringing  to  the  Chinese  a knowledge  of 
their  civic  responsibility,  and  to  assist  in  promot- 
ing the  unity  of  the  Chinese  people. 

The  other  outgrowth  of  this  conference  was  the 
organization  of  a Chinese  Committee  which  is 
proposing  to  send  a commission  of  men  and  one 
of  Chinese  women  to  make  a survey  of  conditions 
in  southwestern  Hunan,  in  Kweichow,  Yunnan 
and  Kwangsi,  to  bring  spiritual  uplift  to  the  ex- 
isting Christian  communities  in  these  provinces 
and  carry  on  evangelistic  work  amongst  the  non- 
Christians.  It  is  hoped  that  this  will  result  in 
the  formation  of  a Chinese  interdenominational 
home  missionary  society  through  which  various 


20 


churches  can  share  in  their  work  for  their  coun- 
trymen. The  society  will  be  so  organized  that 
those  churches  which  desire  to  carry  on  their  own 
home  mission  work  may  become  affiliated  with  it. 

THE  UNFINISHED  TASK 

The  Re-Education  of  the  Individual  for  the  New 

Age 

His  body  is  being  healed  in  dispensary  and 
hospital.  In  1917  the  Christian  hospitals  gave 
3,285,067  treatments.  Disease  is  being  pre- 
vented by  health  campaigns,  clean-up  weeks, 
lectures  and  literature. 

Public  opinion  is  being  aroused  on  the  illicit 
importation  of  morphine  and  the  establishment 
of  breweries  by  the  American  Brewers’  Associa- 
tion. The  missions  made  the  banishment  of  the 
opium  possible. 

The  unfortunate  are  ministered  unto  in  blind 
schools,  deaf  and  dumb  schools,  orphanages, 
leper  asylums,  refuges,  insane  asylums  and  other 
institutions. 

THE  INDIVIDUAL  IS  BEING  RELATED  TO 
MODERN  INDUSTRY 

The  University  of  Nanking  and  the  Canton 
Christian  College  are  training  men  to  direct  agri- 
culture. Missionaries  in  various  parts  of  China  are 
organizing  experiment  stations  for  agriculture. 

The  industrial  schools  are  relating  boys  to 
the  new  industry.  In  1917,  1,375  pupils  were  in 
such  schools. 

The  Y.  W.  C.  A.  is  helping  to  save  the  women 
and  children  from  the  dangers  of  modem  indus- 
try, overcrowding,  long  hours  of  work,  and 
dangerous  conditions  in  factories. 


21 


The  mission  organizations  are  educating  the 
individual  for  the  new  social  and  family  life. 
Christianity  has  revealed  the  powers  and  pos- 
sibilities of  the  child.  It  has  not  only  helped  to 
unbind  women’s  feet,  but  it  has  helped  to  unbind 
their  souls.  The  women  of  China  are  the  great- 
est asset  of  the  country.  The  mission  schools 
train  the  children  for  citizenship.  In  1917  there 
were  191,033  pupils  in  these  schools.  The  Chi- 
nese contributed  toward  this  Christian  educa- 
tion $984,919  in  United  States  currency. 

The  churches  of  China  are  training  places  for 
co-operation  in  civic  consciousness,  social  service, 
healthy  citizenship,  and  true  patriotism. 

MISSIONS  AND  THE  WAR 

The  missionaries  have  made  their  contribu- 
tion to  the  world  war.  Long  before  the  draft  in 
England  all  the  sons  of  British  and  Canadian 
missionaries  of  military  age  in  China  were  in 
some  form  of  service.  The  recruiting  of  the 
labor  battalions  was  made  possible  through  the 
confidence  of  the  natives  in  the  missionary ; 
many  of  the  missionaries  went  with  the  Chinese 
as  overseers. 


CHINA  AND  PEACE 

Peace  will  bring  into  perspective  the  problems 
of  the  Far  East.  Throughout  the  East  there  has 
been  a resurgence  of  democracy  and  nationalism. 
The  old  systems  of  religion,  custom  and  tradition 
are  rapidly  crumbling  away  under  the  impact  of 
western  civilization.  It  will  be  discovered  that 
China  is  the  key  to  the  situation.  A China  dom- 
inated by  militarism  will  not  only  mean  a setback 
for  democracy  in  Asia,  but  will  be  a menace  to 
the  world.  A strong  democratic  China  will  make 
democracy  safe  throughout  the  world. 


22 


The  diplomat,  the  merchant,  the  missionary — 
all  have  important  functions  to  perform  in  China. 
China  must  have  its  territorial  integrity  guar- 
anteed by  the  Allies.  Democracy  must  be  recog- 
nized and  militarism  in  all  its  forms  put  down. 
All  should  have  a share  in  developing  China 
quite  apart  from  any  special  spheres  or  influence. 
With  political  stability  assured  the  economic  de- 
velopment will  proceed  rapidly.  While  the  eco- 
nomic problems  are  very  immediate  and  pressing, 
it  should  not  be  overlooked  that  the  function  of 
the  missionary  and  the  Church  is  fundamental. 
The  foundations  of  the  ancient  culture  of  China 
which  have  enabled  China  to  be  the  great  power 
in  the  world  are  rapidly  crumbling.  There  must 
be  new  foundations.  Some  of  the  old  material 
will  be  used  but  the  foundation  must  be  new. 
The  religion,  traditions,  and  customs  have  been 
suited  to  an  age  already  past.  The  individual 
must  be  re-educated  not  only  physically  but  relig- 
iously and  morally.  This  re-education  must  fit 
him  to  do  his  part  in  free  society.  It  means  the 
awakening  of  personality  and  control  of  person- 
ality. The  Church  has  been  the  training  place 
for  the  republic.  It  has  been  teaching  human 
brotherhood,  service,  patriotism,  civic  pride,  and 
has  been  in  its  small  units  teaching  men  how  to 
work  together  for  altruistic  ends.  The  Church 
at  home  must  have  clear  vision  of  the  function  of 
the  missionary  and  the  Chinese  Church,  namely, 
the  creation  of  a moral  personality.  This  can 
only  be  done  by  the  power  of  Jesus  Christ  work- 
ing through  the  essential  Church.  The  task  of 
the  Christian  Church  in  making  China  fit  for 
democracy  and  so  making  the  world  safe  for 
democracy  is  the  greatest  and  most  urgent  task 
of  the  present  age. 

References:  The  Statesman’s  Year  Book,  the 
China  Mission  Year  Book,  and  the  Foreign  Mis- 
sion Year  Book  of  North  America. 


23 


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